Siong'ingr Vxo (1-10-2)

2. Sakkanamaka
Hitt jun, Sewjunx druar dirr Rajagaha Sniaa Barhiyc Snuax ee snuadingw.

Hitt sii, miaa hy juer Sakkanamaka ee iarcex laii Sewjunx hiax vaiwhongw. Vaiwhue quer, ix iong jimgensix duiww Sewjunx qongw:
“Liw siawli itcer sokvak,
Ixx qaixtuad ee sabunn,
Qauwhuar vadd langg.
Jex m si liw qaix juer :ee.”

[Sewjunx:]
“Sakkanamaka qapp jingwlangg qauvuee,
Bylun sniaxmih jinghingg,
U diwhui :ee be hro ingxhiongw,
Dna’ qui' simx qra dongjingg.
Iong jigjing ee simx.
Suizenn qauwhuar tazinn,
Iarr beh hro ix soxx vak,
Dna’ dongjingg aiwlenn ix.”


(Samyutta Nikaya 1-10-2)  
2. Sakkanamaka 
On one occasion the Blessed One was dwelling at Rajagaha on the mountain Vulture Peak. 

Then the yakkha Sakkanamaka approached the Blessed One and addressed him in verse:  “When you’ve abandoned all the knots, 
As one fully liberated, 
It isn’t good for a recluse like you 
To be instructing others.”

“If, O Sakka, for some reason 
Intimacy with someone should arise, 
The wise man ought not to stir his mind 
With compassion towards such a one. 
But if with a mind clear and pure 
He instructs others, 
He does not thereby become attached 
Through his compassion and kindness.”


(相應部 1-10-2)
〔二〕釋羅
爾時，世尊住王舍城靈鷲山。
時，名釋羅夜叉，來詣世尊處。詣已以偈白世尊曰：
卿離一切縛　　　解脫之沙門
教化其他者　　　非卿之所為
〔世尊：〕
釋羅與眾交　　　無論之形態
非相應智人　　　唯傾心同情
以是寂靜心　　　雖教化於他
亦不為所縛　　　唯同情愛憐

Siong'ingr Vxo (1-10-1)

Derr Jap Qngw: Iarcex Siong'ingr
1. Indaka
Hitt jun, Sewjunx druar dirr Rajagaha Sniaa Inda Snuax ee snuadingw, Indaka Iarcex soxx druar ee soxjai.

Hitt sii, Indaka Iarcex laii Sewjunx hiax vaiwhongw. Vaiwhue quer, ix iong jimgensix duiww Sewjunx qongw:
“Jiongww vut qongw jitt xee siksinx m si mia.
Mrqycc mia jnuaxngiu e dirr sinkux?
Jitt xee qud qapp bah an’ dyhh laii?
Zuhyy druar dirr buxtaix laii cutsir?”

[Sewjunx:]
“Cocox u kalala,
Iu’ jitt xee kalala,
Jiacc u abbuda.
Iu’ abbuda,
Snix bah.
Bah snix qenwjixbah,
U snix cud suwjix,
Snix taujangx qapp jingxqah.
Anxnex buw jiac sniaw,
Imxliau qapp sidbut,
Druar dirr buxtaix :ee,
Uaxkyr jiaxee laii singdiongw.”


(Samyutta Nikaya 1-10-1)  
Chapter 10 Connected Discourses with Yakkhas
1. Indaka 
Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha on the mountain Inda’s Peak, the haunt of the yakkha Indaka.

Then the yakkha Indaka approached the Blessed One and addressed him in verse: 
“The Buddhas say that form is not the soul. 
How then does one obtain this body? 
From where do one’s bones and liver come? 
How is one begotten in the womb?”

“First there is the kalala; 
From the kalala comes the abbuda; 
From the abbuda the pesi is produced; 
From the pesi the ghana arises; 
From the ghana emerge the limbs, 
The head-hair, body-hair, and nails. 
And whatever food the mother eats— 
The meals and drink that she consumes— 
By this the being there is maintained, 
The person inside the mother’s womb.”


(相應部 1-10-1)
第十　夜叉相應
〔一〕因陀迦
爾時，世尊住王舍城，因陀峰山，因陀夜叉之住處。
時，因陀迦夜叉來詣世尊處。詣而以偈白世尊曰：
諸佛說此色非命　　　然則如何命在身
此骨與肉何處來　　　如何此生住母胎
〔世尊：〕
初有迦羅邏　　　由此迦羅邏
而有阿部曇　　　由此阿部曇
由生宍肉生　　　宍肉生堅肉
由堅肢節生　　　生髮及毛爪
如是母以取　　　飲料及食物
住於母胎者　　　依此而生長

Siong'ingr Vxo (1-9-14)

14. Angg Lenhuex
Hitt jun, jit xee bikiu druar dirr Kosala Qog ram ram ee ciurnaa. Hitt sii, jitt xee bikiu jiac vaw siux vxuah liauw lyc kir lenhuedii beh pnri angg lenhuex ee bi.

Hitt sijun, druar dirr hitt xee ciurnaa ee tnisinn linbinw jitt xee bikiu, beh qingxcniw jitt xee bikiu, hro inx sniu iuxig :ee, dyrr laii qaur jitt xee bikiu hiax. Qauwui, ix dyrr iong jimgensix duiww jitt xee bikiu qongw:
“Jitt xee juixdii soxx snix ee huex,
M si hro liw pnri :ee.
Jex iarr sngr tautec,
Liw si tautec huepangx ee langg.”

[bikiu:]
“Byy cruw iarr byy ad,
Li hng hng pnri lenhuex.
Jnuaxngiu liw qongw,
Guaw si tautec huepangx :ee?
Qrut ix ee qintauu,
Iacc qra lengnau junw cair :ee,
Jyr jitt hy vyrhingg :ee,
Sniaw enqor liw m qongw inx?”

[tnisinn:]
“Kyxviw lovi ee lacsab snxax,
Covy ee langg byy cingkir.
Guaw be qra inx qongw jitt kuanw ue,
Si duiww liw jiacc u qongw.
Byy jue byy uwuer :ee,
E suwsiongg beh qriuu cingkir.
Uanxzenn mox-buew hylii ee og,
Inx knuar diyc kyxviw tnihunn hiacc dua.”

[bikiu:]
“Iarcex liw jaix guaw,
Qycc kyxlenn guaw.
Narr knuar diyc jitt hy kuanw,
Iarcex diyhh qycc qra guaw qongw.”

[tnisinn;]
“Guaw byy kyr liw sing'uac,
Iarr m si liw cniar :ee.
Bikiu liw qaqi,
M tangx m jaix,
Zuhyy kir sxen ee soxjai”

Hitt sii, jitt xee bikiu sriu diyc tnisinn ee qingxqair laii qingxcniw.


(Samyutta Nikaya 1-9-14)  
14. The Thief of Scent 
On one occasion a certain bhikkhu was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion, when he had returned from his alms round, after his meal that bhikkhu used to descend into a pond and sniff a red lotus. 

Then the devata that inhabited that woodland thicket, having compassion for that bhikkhu, desiring his good, desiring to stir up a sense of urgency in him, approached him and addressed him in verse: 
“When you sniff this lotus flower, 
An item that has not been given, 
This is one factor of theft: 
You, dear sir, are a thief of scent.” 

(The bhikkhu:) 
“I do not take, I do not damage, 
I sniff the lotus from afar; 
So for what reason do you say 
That I am a thief of scent?
One who digs up the lotus stalks, 
One who damages the lotus flowers, 
One of such rough behaviour: 
Why is he not spoken to?”

(The devata:) 
“When a person is rough and fierce, 
Badly soiled like a nursing cloth, 
I have nothing at all to say to him; 
But it’s to you that I ought to speak. 
For a person who is without blemish, 
Always in quest of purity, 
Even a mere hair’s tip of evil 
Appears as massive as a cloud.” 

(The bhikkhu:) 
“Surely, spirit, you understand me, 
And you have compassion for me. 
Please, O spirit, speak to me again, 
Whenever you see such a deed.” 

(The devata:) 
“We don’t live with your support, 
Nor are we your hired servant. 
You, bhikkhu, should know for yourself 
The way to a good destination.”

Then that bhikkhu, stirred by that devata, acquired a sense of urgency.


(相應部 1-9-14)
〔一四〕紅蓮（白蓮）
爾時，一比丘住拘薩羅國之茂林。
時，此比丘食後收鉢，入於蓮池，以嗅紅蓮之香。
時，住彼林一天神，憐憫此比丘，欲警覺此比丘，令思有益。來到比丘處。
到已，以偈語其比丘曰：
此水所生花　　　不予汝嗅聞
此亦一盜者　　　汝盜香花人
〔比丘：〕
不取又不折　　　離而嗅蓮香
如何汝云我　　　是花香盜人
以掘其根頭　　　或餐其蓮莖
如是行暴人　　　何故汝不云
〔天神：〕
如下婢污衣　　　不淨粗暴人
我不言此語　　　云汝則相應
無有罪污穢　　　常求清淨人
惡如毛毫端　　　見猶天雲大
〔比丘：〕
夜叉我知汝　　　又以哀憐我
以如是見時　　　夜叉又語我
〔天神：〕
我非靠汝生　　　亦非指為惡
比丘汝自己　　　不得為不知
如何去善趣
時，此比丘依天神之警覺，而起驚。

Siong'ingr Vxo (1-9-13)

13. Qinmngg Byy Sriu Jewhan
Hitt jun, jerje bikiu druar dirr Kosala Qog ram ram ee ciurnaa. Inx vut'anx be dikdnia, simx luan, kingban, qau gengiw qycc jerje si byliauu ee ue, bongrsiongw, soxx jaix :ee vutjingr, simx vutjing, sanwluan, qinmngg byy sriu jewhan.

Hitt sijun, druar dirr hitt xee ciurnaa ee tnisinn linbinw hiaxee bikiu, beh qingxcniw hiaxee bikiu, hro inx sniu iuxig :ee, dyrr laii qaur hiaxee bikiu hiax. Qauwui, ix dyrr iong jimgensix duiww hiaxee bikiu qongw:
“Ingxzit Gotama hiaxee derjuw qapp bikiu,
Anlok diamr lehh,
Qiukid jiahsit simx byy soxx qriuu.
Simx byy soxx qriuu druar lehh,
Jaix sewsu busiongg,
Inx hiaxee koxnau itjin.
Zuqimx ee bikiu,
Qra og hiongr jurqiw,
Kyxviw cuanx nirr ee cuanxdniuw,
Sniu beh duat langg' daux :ee,
Jiac vaw dyw lecc kunr,
Duiww jingdoo byy habjiongw.
Jiax u lexqingr guaw :ee,
Mrqycc ho’ngg kiwsag.
Byy jruw ee jingwlangg,
Kyxviw sixtew.
Guaw duiww hongwdong ee jingwlangg,
Qongw jitt hy ue.
Duiww byy hongwdong :ee,
Guaw quiix inx.”

Hitt sii, hiaxee bikiu sriu diyc tnisinn ee qingxqair laii qingxcniw.


(Samyutta Nikaya 1-9-13)  
13. Loose in Sense Faculties 
On one occasion a number of bhikkhus were dwelling among the Kosalans in a certain woodland thicket. They were restless, puffed up, personally vain, rough-tongued, rambling in their talk, muddle-minded, without clear comprehension, unconcentrated, with wandering minds, loose in their sense faculties. 

Then the devata that inhabited that woodland thicket, having compassion for those bhikkhus, desiring their good, desiring to stir up a sense of urgency in them, approached them and addressed them with verses: 
“In the past the bhikkhus lived happily, 
The disciples of Gotama. 
Without wishes they sought their alms, 
Without wishes they used their lodgings. 
Having known the world’s impermanence, 
They made an end to suffering. 
But now like headmen in a village 
They make themselves hard to maintain. 
They eat and eat and then lie down, Infatuated in others’ homes. 
Having reverently saluted the Sangha, 
I here speak only about some: 
They are rejected, without protector, 
Become just like the dead. 
My statement is made with reference 
To those who dwell in negligence. 
As for those who dwell in diligence, 
To them I humbly pay homage.” 

Then those bhikkhus, stirred up by that devata, acquired a sense of urgency.


(相應部 1-9-13)
〔一三〕不制御根（多比丘）
爾時，眾多比丘住拘薩羅國之茂林。掉舉、心亂、輕騷、絮叨而多無聊語、妄念不正知、心不靜、散亂、諸根不制御。
時，住其林之天神，憐憫此比丘等，欲警覺彼等諸比丘，令思有益，來到此比丘等處。
到已，而以偈語彼等諸比丘曰：
往昔瞿曇之　　　弟子比丘等
安樂而其住　　　心無求乞食
心無求而住　　　知世之無常
彼等苦惱盡　　　如今比丘等
以惡向自己　　　如村長於村
心為他富奪　　　餐食而寢臥
於僧不合掌　　　此有人禮我
然而被遺棄　　　無主之人眾
猶如諸死屍　　　我對放逸者
其眾人以語　　　於不住放逸
人人我歸依
時，彼等諸比丘依天神之警覺而起驚。

Siong'ingr Vxo (1-9-12)

12. Diongdaur
Hitt jun, u bikiu druar dirr Kosala Qog ram ram ee ciurnaa.

Hitt sijun, druar dirr hitt xee ciurnaa ee tnisinn laii qaur bikiu hiax. Qauwui, ix qniaa uaw jitt xee bikiu, iong jimgensix qongw:
“Tauwdiongdaur ee sii,
Jiauw hiyh dirr ciurqix byy dinxdang.
Ciurnaa u cud sniax,
Hro guaw qamxqag jin' kiongxvor."

[bikiu:]
“Tauwdiongdaur ee sii,
Jiauw hiyh dirr ciurqix byy dinxdang.
Ciurnaa u cud sniax,
Hro guaw qamxqag jin’ kuaiwlok.”


(Samyutta Nikaya 1-9-12)  
12. Noon 
On one occasion a certain bhikkhu was dwelling among the Kosalans in a certain woodland thicket. 

Then the devata that inhabited that woodland thicket approached that bhikkhu and recited this verse in his presence: 
“When the noon hour sets in 
And the birds have settled down, 
The mighty forest itself murmurs: 
How fearful that appears to me!” 

(The bhikkhu:) 
“When the noon hour sets in 
And the birds have settled down, 
The mighty forest itself murmurs: 
How delightful that appears to me!” 


(相應部 1-9-12)
〔一二〕中午（鳴動）
爾時，比丘住拘薩羅國之茂林。
時，住其林一天神，來到比丘之處。
到已，走近此比丘，以言偈曰：
在日之炎盛　　　　　鳥停枝不動
大林聲鳴放　　　　　恐怖以襲我
〔比丘：〕
在日之炎盛　　　　　鳥停枝不動
大林聲鳴放　　　　　我滿其快樂

Siong'ingr Vxo (1-9-11)

11. Vutjingr Susiongw 
Hitt jun, u jit xee bikiu druar dirr Kosala Qog ram ram ee ciurnaa. Hitt sii, hitt xee bikiu dirr diongdaur ee sii snix kiw og qapp vutsen ee sniurhuad, dyrr si air, hun, qapp hai langg' ee sniurhuad.

Hitt sijun, druar dirr jitt xee ciurnaa ee tnisinn linbinw jitt xee bikiu, beh qingxcniw jitt xee bikiu, hro ix sniu iuxig :ee, dyrr laii qaur jitt xee bikiu hiax. Qauwui, dyrr iong jimgensix duiww jitt xee bikiu qongw:
“Liw u vutjingr ee suuii,
Dimjuir dirr vutsen ee sniurhuad.
Kiwsiar vutjingr ee suuii,
Tangx u jniar ee suuii.
Sunrjiongg Dairsux, Hxuad qapp jingdoo,
M tangx an’ qaiwlut trer dywdngw.
Liw tangx drat qaur hnuahiw,
Byy gignaiw did hixlok.
Jiongcuw je hnuahiw,
Jiongxjiongw koxnauw itjin.”

Hitt sii, jitt xui bikiu sriu diyc tnisinn ee qingxqair laii qingxcniw.


(Samyutta Nikaya 1-9-11)  
11. Unwholesome Thoughts 
On one occasion a certain bhikkhu was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion, when that bhikkhu had gone for the day’s abiding, he kept on thinking evil unwholesome thoughts, that is, thoughts of sensuality, thoughts of ill will, thoughts of harming. 

Then the devata that inhabited that woodland thicket, having compassion for that bhikkhu, desiring his good, desiring to stir up a sense of urgency in him, approached him and addressed him in verses: 
“Because of attending improperly, 
You, sir, are eaten by your thoughts. 
Having relinquished the improper way, 
You should reflect properly.
By basing your thoughts on the Teacher, 
On Dhamma, Sangha, and your own virtues, 
You will surely attain to gladness, 
And rapture and happiness as well. 
Then when you are suffused with gladness, 
You’ll make an end to suffering.” 

Then that bhikkhu, stirred up by that devata, acquired a sense of urgency. 


(相應部 1-9-11)
〔一一〕不正思惟（思惟）
爾時，有比丘住拘薩羅國之茂林。
時，彼比丘去往日住，起惡不善覺，即欲覺、瞋覺、害覺。
時，住其林中一天神，憐憫此比丘，欲警覺此比丘，令思有益，來到此比丘之處。
到已，以偈語比丘曰：
汝依不正思　　　　　醉不善覺想
捨不正思惟　　　　　以為正思惟
對於師法僧　　　　　勿從戒退轉
汝斯達歡喜　　　　　無疑得喜樂
從此歡喜多　　　　　應盡諸苦惱
時，此比丘依天神之警覺而起驚。

Siong'ingr Vxo (1-9-10)

10. Liamrqingx
Hitt jun, u jit xee bikiu druar dirr Kosala Qog ram ram ee ciurnaa. Hitt sijun, jitt xee bikiu ixongw jin’ qutlat decc liamrqingx, jitmaw suacc byy qutlat decc liam, dna' diam diam diamr lehh.

Hitt sijun, druar dirr hitt xee ciurnaa ee tnisinn byy qycc tniax diyc jitt xee bikiu ee hxuad, dyrr laii qaur bikiu hiax. Qauwui, ix iong jimgensix duiww jitt xee bikiu qongw:
“Bikiu liw sniaw enqor,
Qimzit qapp jerje bikiu ongxlaii,
Byy qycc liam huatqur?
Langg' tniax diyc hxuad e hnuahiw,
Liam :ee dirr henrsii e did diyc ylyw.”

[bikiu:]
“Beh li iog did qongqyw,
Ixjingg qiawbang huatqur.
Dnaxx li iog did diyc qongqyw,
Itcer soxx knuar soxx tniax soxx sniu :ee,
U diwhui tangx qra kiwsag.
Senrzinn si anxnix qawsi.”


(Samyutta Nikaya 1-9-10)  
10. Reciting 
On one occasion a certain bhikkhu was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion that bhikkhu had been excessively engrossed in recitation, but on a later occasion he passed the time living at ease and keeping silent.

Then the devata that inhabited that woodland thicket, no longer hearing that bhikkhu recite the Dhamma, approached him and addressed him in verse: 
“Bhikkhu, why don’t you recite Dhamma-stanzas, 
Living in communion with other bhikkhus? 
Hearing the Dhamma, one gains confidence; 
In this very life (the reciter) gains praise.” 

(The bhikkhu:) 
“In the past I was fond of Dhamma-stanzas 
So long as I had not achieved dispassion. 
But from the time I achieved dispassion
(I dwell in what) the good men call
‘The laying down by final knowledge’ 
Of anything seen, heard, or thought.”


(相應部 1-9-10)
〔一〇〕誦經（法）
爾時，有比丘住拘薩羅國之茂林。
其時，此比丘，以往甚勤誦經，今則不勤，默然而坐。
時，住彼林中天神，不得復聞此比丘之法，來到比丘之處。
到已，而以偈語此比丘曰：
比丘汝何故　　　　　今交諸比丘
不誦法句耶　　　　　人聞得歡喜
現在得稱讚
〔比丘：〕
依離欲至果　　　　　前望於法句
今依離至果　　　　　見聞思何物
依智慧捨棄　　　　　善人是為教